CONFERENCES ON THE SEVEN GIFTS OF THE HOLY SPIRIT

1. God, who told light to grow bright from the darknes, has Himself shown in our hearts for the illumination of the knowledge [scientiam] of the brightness of God upon the Face of Christ Jesus. ¹. -- Will He who corrects the Gentiles not put it in clear light [arguet], He who teaches men knowledge [scientiam] ? ² The Psalm of David says, that God is a great teacher of all knowledge [scientiarum]. You know, if anyone draws up water, he draws it up more freely from its original beginning [principio] than from a rivulet. For that reason, if the Lord is a great teacher and grantor of gifts, of which we intend to speak; it is proper, that we run back to the that fount to sucessively pursue [ad consequendam] illumination. Thus did the Psalmist, thus did Solomon and he became a great cleric. In the beginning it is proper that we raise our souls and beg the largessor [largitorem] of gifts, because we do not ask for temporal things, but for the utility and salvation of our soul; and this is pleasing to God, as did Solomon, who asked for wisdom from the Lord. Therefore let us beg the Lord that He may open the eyes of our mind and give me the knowing-light [lumen scientiale], so that I can say something of the gift of knowledge, which may be for the honor of God, (who lives and reigns ... ).

2. God, who told light to grow bright from darkness etc.. That word was written in the Second Epistle to the Corithians, in which the Apostle Paul, a great teacher, explained the gift of that knowledge; and he explained that gift as much as regards [quantum ad] its antecedents and its subsequents. The gift of knowledge is anteceded by two things: one is as an innate light, and the other is as an infused light. The innate light is the natural light of the judgement [judicatorii] or the reason; the superinfused light is the light of faith. As much as regards the first he says: God, who told light to grow bright, that is, the natural light of judgement impresses the rational creature, that is, not only the possible intellect, but even the agent intellect. As much as regards the superinfused light of faith he says: He has shown in our hearts etc.; that is, through the infusion of the light of faith. God founded (our) rational nature and superadded grace. Two, therefore are the antecedents. -- The consequents are also two, that is, a clear knowing [notitia] of the Creator, and a revealed knowing of the Savior. As much as regards the antecedents he says: God, who told etc.; as much as regards the consequents he says: for the illumination of the knowledge of the brightness of God, where the clear knowing of the Creator is touched upon; upon the Face of Christ Jesus, where the revealed knowing of the Savior is touched upon. -- The Apostle give (us) to understand, that the soul has a multiform brightness and from one it transcends into another. Whence the Apostle to the Corinthians: But we all, gazing on the glory of the Lord with revealed faces, are transformed into the same image from brightness into brightness, as by the Spirit of the Lord ³. The brightness of the soul is knowledge [scientia], and conversely the darkness of the soul is ignorance. He says We are transformed from brightness into brightness.

3. Here it must be noted, what is the brightness of philosophical knowledge [scientiae], of theological knowledge, of gratuitous knowledge, and (what is) the brightness of glorious knowledge. The brightness of philosophical knowledge is great according to the opinion of worldly [mundialium] men, nevertheless it is small in comparison to the brighness of Christian knowledge. But the brightness of theological knowledge seems small according to the opinion of worldlings [mundialium], but according to truth it is great. The brightness of gratuitous knowledge is greater, but the brightness of glorious knowledge is the greatest; it is in that (brightness) that Paul has stood [ibi est status]. The Psalm: Wonderful has Thy knowledge [scientia] become in me [ex me], it has strengthened (me), and I can not face it [potero ad] ⁴, that is, in this life.

4. All that knowledge [omnes istae scientiae] and its brightness is divinely given, although always in granting them the gift is greater. It is true, that philosophical and theological knowledge is a gift of God; but properly speaking [proprie] the gift of God is gratuitous knowledge; but glorious knowledge is not only a gift, but also a reward. Moreover, In the Canticle of Anna in the Book of Kings there is said: Let the old things recede from your mouth, because the God of all knowledge [scientiarum] is the Lord, and thoughts are prepared for Him ⁵; not stupid thoughts, which are scattered [dissipantur] through the ways of error, but good thoughts are prepared for the Lord through the ways of truth. Job: Have you known the paths of the clouds, the great paths and all perfect knowledge [perfectas scientias] ? ⁶ He calls the paths great, that is philosophical and theological knowledge, which are called great paths, because they comprehend many sciences [scientias]; he calls the paths perfect as much as regards gratuitous and glorious knowledge. Of the path of the clouds are the sciences of perfect men [virorum], because, as clouds drag away the virtue of heat into the heights [in altum], so perfect men are raised aloft [sublimantur] in abstraction of mind. -- Of these four sciences we want to talk [dicere], so that we can arrive at the third, of which we are speaking here.

5. Philosophical knowledge is nothing other than a certain knowing of the truth as scrutable. Theological knowledge is a pious knowing of the truth as credible. Gratuituous knowledge is a holy knowing of the truth as lovable [diligibilis]. Glorious knowledge is a sempiternal knowing of the truth as desirable.

6. First let us begin from philosophical knowledge. I say, that philosophical knowledge is a certain knowing of truth as scrutable. Of this knowledge it is said in Proverbs: Behold, I have described (my doctrine) in a threefold manner and with knowledge, to show you the firmness and eloquences of (its) truth ⁷. That can be the word of Solomon and the word of God. I say, that it can be the word of God. For He describes philosophical knowledge in a threefold manner, that is He describes it according to a threefold reason, as natural, as rational, and as moral, that is, inasmuch as it is "the cause of existing [essendi], the reason for understanding and the order of living". Inasmuch as it is the cause of existing, it designates natural knowledge; inasmuch as it is the reason for understanding, it signifies rational knowledge; inasmuch as it is the order of living, it describes moral knowledge.

7. Nor is it only the word of God, nay rather it is also that of Solomon, who discussed [disputavit] (everything) from a ceder of Lebanon even to hyssop. ⁸ He said: Behold, I have described (my doctrine) to you in a threefold manner, to show you the firmness, that is the solid and firm truth, and the eloquences of (its) truth; he described it in a threefold manner, that is inasmuch as it is the truth of things, the truth of conversations [sermonum] and the truth of morals [morum], according to which (his doctrine) is the non-division of a being from being [indiviso entis ab esse], and a non-division a being to being [entis ad esse], and of a being from its end [entis fine]. The truth of things is an non-division of a being from being; the truth of conversations is a non-division of a being to being; the truth of morals is a non-division of a being from its end. -- The truth of morals is rectitude, according to which a man lives well, inside and out [intus et extra], according to the dictate of law [dictamen iuris], because law is the rule of rectitude; the truth of conversations is the adequation of voice and intellect; the truth of things is "the adequation of intellect and thing". And because philosophical knowledge teaches the eloquences of truth; truth is also threefold: for that reason he said, that he described (his doctrine) in a threefold manner.

8. Do you not believe, that Solomon acquired that threefold knowing? -- Of the knowledge of conversing he says, that he had it. Whence in the Book of Wisdom he says: Give me, Lord, the wisdom standing before Thy thrones, that I may be worthy of the thrones of my father (David) ⁹. There it was written: Moreover God gave to me to speak from consideration [ex sententia] and to anticipate the worthy (sayings) of those which were given to me. In His hand are we and our conversations ¹⁰. It is impossible, that wisdom become doctrine except through conversation. Moreover conversation is not sufficient to teach, unless it be full of considerations [sit sententiosus]. And a man cannot speak in a manner full of considerations [sententiose], unless his conversation be discussive [discussivus], inquisitive and persuasive, that is, that he has conversation powerful to speak every thing, whicht he can apprehend and/or know [nosci], and/or to which his affection can be inclined. Moreover he suitably expresses what he says through grammer, rationally investigates through the science of logic [per scientiam logicam] and efficaciously persuades through rhetoric. That therefore is a part of philosophy, that is, the conversational science [scientia sermocinalis], which is threefold, as is clear, which Solomon did obtain [adeptus est].

9. The other part of philosophy, that is, which is in the truth of things, Solomon says he obtained. Whence he says in the Book of Wisdom: God gave me of those which are true knowledge, that I may know [sciam] the disposition of the globe [orbis terrarum] and the virtues of the elements ¹¹. It is certain, that a knowing of the truth of things is triform [triformis], accord to which there are concrete forms, abstract forms and separated forms. Concrete forms he considers physics, abstract forms metaphysics, and separated forms mathematics. Whence he says: God gave me knowledge of those things which are, that is principally of beings, which (are) true beings, as much as regards the science of metaphysics; that I may know the dispositions of the globe, as much as regards mathematics; and the virtues of the elements, as much as regards natural philosophy. Solomon knew [scivit] the course of the year from the disposition of the stars, the nature of the animals and the virtues of roots; Solomon learned everything.

10. Of the third part of philosophy, that is of morals, Solomon also says, that he obtained it. Whence in Ecclesiastes: I have purified [lustravi] all things with my soul, to know and consider [considerarem] and seek wisdom and reason, and to become acquainted [cognoscerem] with the impiety of the stupid and the error of the imprudent ¹². He says that he has considered many things and has ordained all towards morals. -- Dearest ones! The impiety of the stupid is in having an evil opinion [in male sentiendo] of the Cause of causes; the error of the imprudent is about the regimen of monastic life [vitae monasticae], and/or of economic life [vita oeconomicae], and/or of political, that is, about the regimen of their own things, and/or of one's family, and/or of a city-state [civitatis]. Great prudence is required for one's own regimen, greater for the regimen of the family, but the greatest about the regimen of a city-state. It is impossible, that the sun illumine bodies remote from itself and not illumine those near to itself. One cannot have an ordered family, unless he himself be ordered. If one wants to have chaste servants; and will not himself be chaste, it cannot be. Similarly unless a man rules his family well, he cannot rule the city-state well, because as is [qualis] the prince of a city-state, such also those dwelling in it ¹³.

11. Therefore Solomon shows, that he arrived at the triform description of philosophical knowledge, that is, to a description of rational, moral and natural knowledge and to a triform description of each of those. -- He who has a description of those sciences according to truth, would have the largest mirror for becoming acquainted with (all things) [ad cognoscendum], because nothing is in any of those sciences which does not import the vestige of the Trinity. That would be easy to show, but it would be long (to speak about it).

12. The first brightness, that is, of philosophical knowledge, is great according to the opinion of worldly men; but it is easily eclipsed [de facili eclipsatur], unless a man himself beware of the head and tail of the dragon. If anything is interposed between himself and the Sun of justice, he will suffer the eclipse of stupidity. Jerimiah: Stupid has every man become from his own knowledge ¹⁴, that is, occasionally, not causally. He who confides in philosophical knowledge and apprises himself on account of this and believes himself to be better, has become stupid, that is, when through that science without an ultierior light he believes, that he apprehends the Creator; as if a man by candles wanted to see heaven and/or a solar body [corpus solare]. It is certain, that rational philosophy is consummated in rhetoric; since threefold is the genus of the deliberative, that is, when one deliberates on the utility, the security, the honesty, and its opposite, that is on damage [damno], on danger and on sin or on dishonesty [inhonestate]. A man cannot know, what be useful, what be damaging, except from an addition beyond that science. There is said in the Gospel: What does it profit a man if he gain the entire world [mundum universum lucretur], but suffer the detriment of his own soul? ¹⁵ What value is it [valet], that a man know many things, if he reliquishes true honesty of soul? -- It is also certain, that according to moral knowledge a man cannot know, what be useful, what be damaging, except from an addition beyond moral knowledge, according to which moral knowledge is a rite of worshipping [ritus colendi], a norm of living and a censure of judging. Who can know the rite of worshipping through natural philosophy? -- It will (only) be, because a man has natural and metaphysical knowledge, which extends itself towards the highest [summas] substances, and there a man arrive, to rest there; it is impossible, that he not fall into error, unless he be assisted [adiutus] by the light of faith, that is, that man believe God, Three and One, most powerful and best according to the ultimate influence of goodness. Otherwise if you believe insane things [insanis] about God; you attribute what is proper to God to another, you blaspheme and are an idolater, as if a man were to attribute the simplicity of God and/or something of this kind to another. -- Therefore that knowledge casts philosophers down headlong and obsures them, because they do not have the light of faith. Whence the Apostle: They who when they have become acquainted with God, have not glorified Him as God, nor have given thanks; but have become vain in (their own) thoughts, and their foolish [insipiens] heart has been obscured; calling themselves wise they have become stupid ¹⁶. And in the Book of Wisdom: For if only they could know how to judge [aestimare] the age, by this means would they not have found the Lord more easily? ¹⁷ -- Philosophical knowledge is the way to the other sciences; but he who wants to stand still [stare] there, falls into darkness.

13. Beyond philosophical knowledge God has given us theological knowledge, which is the pious knowing of credible truth; because Eternal Light, that is God, is a light inaccessible to us, so long as we are mortal and have eyes for twilight [vespertilionis]. Whence (St.) Augustine: "keeness of the mind (is) weak [invalida], in so far as it is not fastened by an excellent light, unless it be cleansed through the justice of faith". For that reason theological knowledge is founded upon faith: as the philosophical sciences are founded upon their first principles, so the knowledge of Scripture is founded upon the articles of faith, which are the twelve foundations of the (heavenly) city [civitatis] ¹⁸. Of that knowledge it is said in Isaiah: They will not wound and they will not kill on all [universo] My holy mountain; there follows: because the earth has been filled full with the knowledge of God and as the waters of the sea covering it up ¹⁹, Sacred Scripture is compared to the water of the sea on account of its profundity of mysteries, on account of its multiformity of senses and on account of its stabilizing [stabilitionem] of the Churches.

14. First, I say, Sacred Scripture is compared to the water of the sea on account of its profundity of mysteries. The sea is profound nor can a man rush accross it [transvadere]; so great is the profundity of mysteries of Sacred Scripture, that, however much a man be illumined and however much he be industrious, he cannot attain to their profundity. Whence Isaiah: You will have a vision of all things as words of a sealed book, which when they give it to one who knows letters, they say: "Read!", and he responds: "I cannot; for it is sealed". And a book is given to one not knowing letters, and it will be said to him: "Read!"; and he will respond "I do not know letters". Neither the one knowing nor the one not knowing could read. Who therefore will read it? I say, that he who by pride wants to enter the sanctuary of God will not be able, even though he be litterate [litteratus]; similiarly, if the illiterate wants to enter, he is stupid. It is proper therefore, that one have literacy [litteraturam] and spirit.

15. Second, Sacred Scripture is compared to the water of the sea on account of its multiformity of senses. In the sea there are diverse currents [scaturationes]; thus [ita ut] Sacred Scripture in one letter is manifold with consideration [sententia]. Whence in Daniel: Moreover, you, Daniel, close (your) conversations and seal the book until the time established; very many things will pass by [pertansibunt], and manifold will knowledge be ²⁰. -- Some wonder, that in the same Scripture we have so many considerations. (St.) Anselm says, that in the same earth diverse things can be planted; the earth through divine virtue makes various things sprout [varias facit pullulationes]; so through the Holy Spirit there are in the same letter various considerations. Nor is it inconvenient when the equivocal has been positied in a manifold manner as equivocal. In theology both things and voices are signified. For that reason, when there are very many properties of a thing, then through one thing very many things are signified. As many as are the properties of the sun, all, when the sun signifies what is just, are properties of the just.

16. The third reason, why sacred Scripture is compared to the water of the sea, is on account of its stabilizing of the Churches. The Psalm: Upon the seas Thou has founded her ²¹; and elsewhere: Thou who has founded the earth upon its stability ²². Some deride David, who said, that God founded the earth upon waters. The earth, since it is dry, unless there be moisture [humidum], which penetrates the earth, is driven back into dust; and as the human body receives humor through veins, so it is necessary, that from the sea come sweet waters and that they hold the earth (together). He said, that He founded the earth upon the waters, on account of a mystery. The earth, which the Holy Spirit fills [implevit], is the ecclesiastical hierarchy; (He said:) He who weighs on three fingers the mass of the earth ²³, because He founded the sacred Church upon divine eloquences. Sacred eloquences are stabilizers [stabilimenta]. The Apostle says to Timothy: I write to you, Timothy, so that you may know, in what manner it is proper that you comport yourself in the house of God, which is the Church of the living God, the column and firmament of the truth ²⁴.

17. Where Sacred Scripture is lacking, it is necessary, that the earth, that is the Church, be thoroughly moved: They have not known nor have they understood, they walk in darkness; all the foundations of the earth shall be moved ²⁵. Arius, who wanted to bear off the foundation of the Trinity; Nestorius, who wanted (to bear off) the unity of the Person, and Eutyches, who wanted to confound the natures in Christ; those thoroughly struck at the foundations of the Church. -- Every pontiff ought to know that science; whence it is sought from the hierarch: Do you know the Old and New Testament? -- The King of the Angles sought from a certain bishop, what the two horns signified upon his mitre. He responded, and well, that they signified the two Testaments, which bishops ought to know. "And what do those two little hanging things signify, which hang behind (your) back?" He responded, that they signified the ignorance of both, "because we know neither the one nor the other, but throw both behind (our) back." And in this he spoke badly.

18. Because the ecclesiastical hierarchy has been founded on Scriputre, which is compared to the water of the sea on account of those three things; for that reason a sentence [sententia] has been given against those who do not have that science. In Hosea: Because you have repelled knowlege, I will repell you, lest you busy yourself [fungaris] in My priesthood ²⁶. From the helm of a ship and from the regimen of a city-state is repelled him who knows nothing of regimen. If the foundations of the Church consist in the science of Sacred Scipture, for that reason he who does not know Sacred Scripture must be repelled from the ecclesiastical office and dignity. If a blind man wants to lead another, it would be the greatest folly [fatuitas] ²⁷. Neither by lot nor by friendship must one be chosen as a sailor. -- And it must be known, that knowledge is repelled, when a man does not care to learn more of it [eam addiscere]. Isaiah: On that account My people were lead captive, because they had not knowledge ²⁸, that is, neither in (their) head nor in (their) members. -- Likewise, knowledge is repelled, when a man knows a science and does not want to live according to that science nor employ it [eam implere]. Whence the Lord says: Woe to you, Scribes and experts in the Law! because you have taken away [tulisti] the key of knowledge; you yourselves have not entered and those who were entering, you have prohibited ²⁹. If a doctor eats the food, which he prohibits to an infirm person, the infirm person is scandalized and wants to eat that food. -- Wherefore Woe to you, Scribes and Pharisees! because for the one knowing good and not doing it, it is a sin ³⁰, as blessed James says. From knowledge fault is increased and also punishment; whence in Luke: The servant, who is acquainted with the wil of his Lord and does not prepare and does not act according to his will, will be flogged with many things ³¹. If a man does not prohibit evil by example, and/or counsel, woe to him! You make yourself a doctor [doctorem] of Sacred Scripture, but you recommend [suades] the contrary to good and truth. He who ought to have marched [incedere] by the right way, and another says to him, that he marches through the crooked way; for him it would be an inexpiable sin. To the one impeding the salvation of anther by example, counsel, and/or by persuasion [suadendo], it is proper to give your life soul on behalf of his soul ³². Do I, if I can draw another to that which is better, and I draw him to what is worse, not sin gravely? If I impede the good of another, I act worse than the devil; because the devil acts as an enemy. -- That knowledge, if fulfillment of the work is not present [non adsist], it is not useful, but dangerous. The first brightness can darken, but that one can damn.

19. For that reason it is proper to have the other brightness, that is of gratuitous knowledge, which is the form of the two preceding brightnesses. You are lacking in the third sign ³³, if you do not have that knowledge. That knowledge is a holy knowing of the truth as credible and lovable. Of that knowledge it is said in the Book of Wisdom: The Lord has lead forth the just through straight ways and has shown him the Kingdom of God; He has honored him in labors and given him the science of the saints ³⁴. Gratuitous knowledge is called the science of the saints for a threefold reason [causa].

20. First, because it is given by the Holy Spirit; I say by the Holy Spirit moving the soul, inspiring and informing it to sanctity. I say by the Holy Spirit inspiring it to the knowing of sanctity, to the agreeableness [placentiam] of sanctity and to the custody of sanctity. Whence the Apostle to the Corinthians: We have not accepted the spirit of this world, but the spirit, which is from God, that we may know the things which have been granted by God to us ³⁵; and in what manner? If we know, guard and approve the things inspired by the Holy Spirit for the knowing of sanctity, for the agreeableness of sanctity and its custody. Whence in John: Father, sanctify them in the truth ³⁶ .

21. In another manner gratuitous knowledge is called the science of the Saints, because it has mixed into it [habet admixtum] nothing of viciousness [vitiositatis], nothing of carnality, nothing of curiosity and nothing of vanity. Whence in Leviticus: The Lord also said to Aaron: Wine and all, that can inebriate, do not drink, you and your sons, that you may have the knowledge of discerning among the holy and the profane ³⁷. He who has the knowledge of discerning among the holy and the profane will abstain from all that, which can inebriate, that is, from all superfluous delectation in a creature; this is the wine (that) inebriates. Anyone who either on account of vanity, or on account of curiosity, or on account of carnality inclines to a superfluous delectation, which is in a creature; does not have the science of the saints. It is said in Genesis: From every tree, which is in paradise, you may eat; however of the tree of the knowledge of good and evil you may not eat, because, in whatever hour you eat it, you will die by death ³⁸. Adam with his wife [uxore] contracted the vice of curiosity, when the devil said to them: You will be as gods, knowing good and evil ³⁹; He also contracted the vice of carnality, when he ate of the fruit; he also contracted the vice of vanity, when he wanted to be as gods (are). -- Hear, brothers; who have the science of the saints, that is, you clerics, bewares of yourselves, lest you have mixed into (yourselves) something of viciousness; because, if a man mix into himself something of viciousness, he looses [amittit] the knowledge of discerning between good and evil.

22. Third, gratuitous knowledge is called the science of the Saints, because it contains a rivalry [habet aemulationem] for all sanctity. -- Whence in the Book of Ecclesiastes: In much knowledge will indignation be; he who adds knowledge adds grief ⁴⁰. A man knowing [sciens] his defects, has the grief of compunction on his own behalf, the grief of compassion on behalf of his neighbor, and the grief of rivalry on behalf of the honor of God. -- The Psalm: Sons of men, how long heavy in heart? So that you love vanity and seek mendacity? And you shall know, that the Lord has made His Holy One wonderful; the Lord will hear me out, when I cry to Him. Grow angry and do not sin; for what you say in your hearts upon your beds, be sorry [compugnimini] ⁴¹. He who has true knowledge and knows [novit] God and sees, that he does not walk uprightly nor perfectly, is in continuous grief, because he sees, that his affections and thoughts are scattered [dissipentur]. (St.) Augustine: "Knowledge begets the expression of sorrow [luctum]". -- A man sees a carnage of bodies, he grieves much. Therefore he who sees a carnage of souls, in what manner can he abstain from tears? That grief pleases God much. The Lord says of that knowledge: Mercy I want and not sacrifice, and the knowledge of God more than holocaust ⁴². I know others' infirmities; I ought to suffer with [compati] them. Isaiah: We saw Him, a man of griefs and one knowing infirmity ⁴³. There is not the spirit of the knowledge of God in that member, when he sees a member of his Head wounded [laesum] and does not grieve with him. David grieved from the death of Absalom, who nevertheless had persecuted him. Therefore there is grief of compunction on one's own behalf, grief of compassion on behalf of one's neighbor. -- The third grief is the rivalry on behalf of the divine honor. Whence in the Book of Maccabees: Thou, Lord, who have knowledge, have known [nosti], that when I can be freed from death, I sustain hard griefs of the body; but according to my soul on account of fear of Thee I freely suffer this ⁴⁴. Those words Eleazar said, when he wanted rather to die, than make a semblance of eating pieces of pork [carnes porcinas]. This, philosophy does not teach, that on behalf of a conclusion I expose myself to death.

23. The Psalm: Thy servant am I; give me understanding, to know Thy testimonies ⁴⁵. Gratuitous knowledge teaches one to know and the manner of knowing. Whence upon this matter of the Apostle: However if anyone estimates himself to know something, he has not yet become acquainted with [nondum cognovit] the manner in which it is proper to know ⁴⁶; (St.) Bernard says: "You see, that the Apostle does not approve the one knowing much, but the manner of knowing; see, that he has established every fruit and utility of knowledge in the manner of knowing. What does he call the manner of knowing? To know, in what order, in what study, to what end anyone learns (something) more [addiscat]; in what order, to learn in addition [addiscat] first that, which is more suited [maturius] to (his) salvation; in what study, to (learn in addition) more ardently that, which more vehemently draws him to the love [ad amorem] of God; to what end, to learn more not on account of inane glory, or curiostiy, but on account of his own edification and that of his neighbor. There are those who want only, to know, and that is foul curiosity. There are those who learn more and want to know, to be known [sciantur], and that is foul vanity. And there are those who want to know, to sell knowledge for money, or for honors, and that is a foul source of profit [quaestus]. There are those who want to know, to edify others, and that is charity. And there are those who want to know, to be edified, and that is prudence".

24. Knowledge inflates, but charity edifies ⁴⁷; for that reason it is proper to join charity with knowledge, so that a man have at once knowledge and charity, to be able to fulfill that which the Apostle says: In charity (be) rooted and founded, so that you can comprehend with all the saints, what is the length, breadth, sublimity and depth, to know also the supereminent brightness of the knowledge of Christ ⁴⁸. That is the knowledge, which is the gift of the Holy Spirit.

25. Of the last knowledge, that is, of glorious knowledge, I will speak one word. Of this it is said in the Book of Wisdom: To know[nosse] Thee is most high justtice; there follows: and it is the root of immortality ⁴⁹. That knowledge is initiated in contemplatives, perpetuated in sleepers and consummated in the resurrected [resurgentibus]. May He deign to present that knowledge to us, who with the Father (lives and reigns ...).

¹. 2 Cor 4:6.

². Ps 93:10.

³. 2 Cor 3:18.

⁴. Ps 138:6.

⁵. 1 Kg 2:3.

⁶. Job 37:16.

⁷. Prov 22:20-21.

⁸. 3 Kg 4:33.

⁹. Ws 9:4.12.

¹⁰. Ws 7:15-16.

¹¹. Ws 7:17.

¹². Eccle 7:26.

¹³. Eccli 10:2; cf. 1 Tim 3:2-7.

¹⁴. Jer 10:14.

¹⁵. Mt 16:26.

¹⁶. Rm 1:21-22.

¹⁷. Ws 13:9.

¹⁸. Cf. Ap 21:14.

¹⁹. Is 11:9.

²⁰. Dan 12:4.

²¹. Ps 23:2.

²². Ps 103:5.

²³. Is 40:12.

²⁴. 1 Tim 3:14-15.

²⁵. Ps 81:5.

²⁶. Ho 4:6.

²⁷. Cf. Mt 15:14.

²⁸. Is 5:13.

²⁹. LK 11:52.

³⁰. Jm 4:17.

³¹. LK 12:47.

³². Cf. Ex 21:23-24.

³³. Cf. Ex 8:19. ???

³⁴. Ws 10:10.

³⁵. 1 Cor 2:12.

³⁶. Jn 17:17.

³⁷. Lev 10:8-10.

³⁸. Gen 2:16-17.

³⁹. Gen 3:5.

⁴⁰. Eccle 1:18.

⁴¹. Ps 4:3-5.

⁴². Ho 6:6.

⁴³. Is 53:2-3.

⁴⁴. 2 Mac 6:30.

⁴⁵. Ps 118:125.

⁴⁶. 1 Cor 8:2.

⁴⁷. 1 Cor 8:1.

⁴⁸. Eph 3:17-19.

⁴⁹. Ws 15:3.